(Sri #Jagannathadasa virachita) SRI #HARIKATHAMRUTASARA/PanchatanmAtrA Sandhi ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ/ಪಂಚತನ್ಮಾತ್ರಾ ಸಂಧಿ

(Sri #Jagannathadasa virachita)
SRI #HARIKATHAMRUTASARA/PanchatanmAtrA Sandhi
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ/ಪಂಚತನ್ಮಾತ್ರಾ ಸಂಧಿ

209.      ಮಣಿಗಳೊಳಗಿಹ ಸೂತ್ರದಂದದಿ

                ಪ್ರಣವಪಾದ್ಯನು ಚೇತನಾಚೇ-

                ತನ ಜಗತ್ತಿನೊಳನುದಿನದಿ ಆಡುವನು ಸುಖಪೂರ್ಣ|

                ದಣುವಿಕೆಯು ಇವಗಿಲ್ಲ ಬಹು ಕಾ-

                ರುಣಿಕನಂತಾನಂತಜೀವರ

                ಗಣದೊಳಗೆ ಏಕಾಂಶರೂಪದಿ ನಿಂತು ನೇಮಿಸುವ||28||

            MaNigaLoLagiha sUtradandadi

            praNavapAdyanu chEtanAchE-

            tana jagattinoLanudinadi aaDuvanu suKhapUrNa|

            DaNuvikeyu ivagilla bahu kA-

            ruNikanantAnantajeevara

            gaNadoLage yEkAmsharUpadi nintu nEmisuva||28||

SUMMARY: Like the cord that passes through the beads, Lord Sri Hari, who is the addressee of the paradigm, happily stays in animate and inanimate objects, every day, and roams about in this universe. He never gets tired. Being very kind, always, he exists in all the infinite and innumerable beings and objects in different forms and monitors them.

In Gita, Lord Krishna avers:

“Mayi sarvamidam prOtam sUtrE maNigaNA iva”

“मयि सर्वमिदम् प्रॊतं सूत्रॆ मणिगणा इव”

What is baffling is that Lord Hari is never tired. He is always vibrant, spirited and active.

Smruti puts it across thus:

VAsanAdvAsudEvO(s)si vAsitam tE jagattrayam|

SarvaBhUtanivAsO(s)si VAsudEva namO(s)stu tE||

वासानाद्वासुदॆवॊsसि वासितं तॆ जगत्त्रयम्।

सर्वभूतनिवासॊsसि वासुदॆव नमॊsस्तु तॆ॥

 

210.     ಜೀವಜೀವರ ಭೇದ ಜಡಜಡ

                ಜೀವಜಡ ಜಡಜೀವರಿಂದಲಿ

                ಶ್ರೀವರನು ಅತ್ಯಂತಭಿನ್ನ ವಿಲಕ್ಷಣನು ಲಕ್ಷ್ಮೀ|

                ಮೂವರಿಂದಲಿ ಪದ್ಮಜಾಂಡದಿ

                ತಾ ವಿಲಕ್ಷಣವೆನಿಸುತಿಪ್ಪಳು

                ಸಾವಧಿಕಸಮಶೂನ್ಯಳೆಂದರಿತೀರ್ವರನು ಭಜಿಸು||29||

            Jeevajeevara BhEda jaDajaDa

            jeevajaDa jaDajeerarindali

            sreevaranu atyantaBhinna vilakShaNanu LakShmee|

            MUvarindali padmajAnDadi

            tA vilakShaNavenisutippaLu

            sAvaDhikasamashUnyaLendariteervaranu Bhajisu||29||

SUMMARY: There are differences among living beings; there are differences among inanimate or non-living objects and there are differences between living and non-living or inanimate beings; however, being entirely different from animate and inanimate things, Sri Hari, the husband of Sri Lakshmi Devi, is altogether a different phenomenon. Sri Lakshmi Devi remains in this universe by being different from animate and inanimate things as well as different from Sri Hari. Further, Sri Hari stays above her. Submit prayers unto both with the clear knowledge that there is no similarity or even beings in this universe.

In all there are five discriminate things in this universe. However, Sri Hari is always indiscriminate. He does not differentiate at all. For him, all are equal, eternally. The word ‘equality\ has a deeper sense. Another significant fact is that Sri Lakshmi is different from all animate and inanimate things. She is also different from Sri Hari because no one is remotely equal to Sri Hari in this universe and not even Sri Lakshmi is equal to him. However, she is above all animate and inanimate things; she is above all deities and she is only next to Sri Hari. Everyone should pray her with this knowledge and awareness.

211.      ಆದಿತೇಯರು ತಿಳಿಯದಿಹ ಗುಣ

                ವೇದಮಾನಿಗಳೆಂದೆನಿಪ ವಾ-

                ಣ್ಯಾದಿಗಳು ಬಲ್ಲರಿವರರಿಯದಗಾಧಗುಣಗಳನು|

                ವೇಧ ಬಲ್ಲನು ಬೊಮ್ಮನರಿಯದ-

                ಗಾಧಗುಣಗಳ ಲಕುಮಿ ಬಲ್ಲಳು

                ಶ್ರೀಧರೊಬ್ಬನುಪಾಸ್ಯ ಸದ್ಗುಣಪೂರ್ಣ ಹರಿ ಎನ್ನು||30||

SUMMARY: Deities equal to Goddess Saraswati, the consort of Lord Brahma, who are integral with Vedas, know more qualities of Sri Hari, compared to other deities. Qualities of Sri Hari that are beyond the perception of these deities (Saraswati and others) are known to Lord Brahma. Qualities that are beyond the apprehension of Brahma are known to Goddess Mahalakshmi. Therefore, Sri Hari alone is the Supreme Lord. He is the embodiment of infinite qualities of kindness, magnanimity and so on and everyone should be aware that he is the Supreme Lord and deserves to be worshipped with this special awareness.

“Aaditeyaru” means children of Aditi or the deities.  

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 SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

Ramasetu/ರಾಮಸೇತು

ಸೀತಾಮಾತ್ಮಸುತಾಂ ಖಲೈರಪಹೃತಾಮಾನೇಷ್ಯತಃ ಸ್ವಾಂ ಪುರೀಂ

ಜಾಮಾತುರ್ಹಿತಕಾರಿಣೀವ ಧರಣೀ ವಾರ್ಧ್ಯಂಬುವೃದ್ದಾಕೃತಿಃ|

ಭೂಭಾರಕ್ಷಪಣೋದ್ಯತಸ್ಯ ಸಚಿವೀಭೂತಾ ಮಹೀಂದ್ರಾ ಇವ

ಶ್ರೀರಾಮಸ್ಯ ಭಟೈಃ ಕೃತೋ ವಿಜಯತೇ ಸೇತುರ್ವಿಜೇತುರ್ದ್ವಿಷಾಮ್||15||

SeethAmAtmasutAm KhalairapahrutAmAnEShyataha svAm pureem

jAmAturhitakAriNeeva DharaNee vArDhyambuvruddAkrutihi|

BhUBhArakShapaNOdyatasya sachiveeBhUtA maheendrA iva

SrirAmasya BhaTaihi krutO vijayatE sEturvijEturdwiShAm||15||

सीतामात्मसुतां खलैरपहृतामानॆष्यतः स्वां पुरीं

जामातुर्हितकारिणीव धरणी वार्ध्यम्बुवृद्दाकृतिः।

भूभारक्षपणॊद्यतस्य सचिवीभूता महीन्द्रा इव

श्रीरामस्य भटैः कृतॊ विजयतॆ सॆतुर्विजॆतुर्द्विषाम्॥१५॥

SUMMARY: Created by monkeys, the assistants of Srirama, who was accustomed to vanquish the enemies, the Bridge appears like the outstretched long arm of Mother Earth, who wanted to help her son-in-law Srirama in taking her daughter Seetha Devi back to Ayodhya, lying in the seawater; it (bridge) is shining like mountains on Earth that are helping Srirama, who was destined to kill the demons and reduce the weight on Earth.

This stanza conveys several messages in a nutshell — the monkeys wanted to serve Srirama by assisting him in destroying the demons. The remnants of the long bridge, presently lying sparsely under the seawater, appear like the arm of Mother Earth stretching for a long distance. Since Seetha Devi was ‘found’ on the track created by the plough that King Janaka was working with on a piece of land where he wanted to perform a sacrifice, she is popularly known as a daughter of Mother Earth. The reason for Mother Earth stretching her arm on or under the sea was that she wanted to help Srirama, her son-in-law, in getting her daughter Seetha Devi, in taking his wife back to Ayodhya. This means that Mother Earth was already aware that her son-in-law would kill Ravana and his friends and relatives and would return to Ayodhya along with Seetha Devi. In a way, this stanza explains the entire Yuddha Kanda.

ಪ್ರಗೀತಜಾನಕೀನಾಥಪ್ರತಾಪಸ್ವರ್ಣವೈಭವೇ|

ಪ್ರತ್ಯಯಾರ್ಥಮಯಂ ಸೇತುಃ ನಿಕಷಾಶ್ಮಾಯತೇ ನೃಣಾಮ್||16||

PrageetajAnakeenAThapratApaswarNavaiBhavE|

PratyayArThamayam sEtuhu nikaShAshmAyatE nruNAm||16||

प्रगीतजानकीनाथप्रतापस्वर्णवैभवॆ।

प्रत्ययार्थमयं सॆतुः निकषाश्मायतॆ नृणाम्॥

SUMMARY: Oreo is a type of stone on which the gold is rubbed to ascertain the purity of gold and assess the value. Similarly, Seethapati Srirama has attracted lot of praise from people for his valor, which is like gold and the bridge is like that Oreo to rub the golden valor of Srirama and value it and to instill faith in human minds in the bravery of Srirama. Ultimately, the people would conclude that the bravery of Srirama is incomparable and quite sublime.   

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Sri Raghavendra Swamy Virachita SRI #RAMACHARITRYA #MANJARI (ಶ್ರೀ #ರಾಘವೆಂದ್ರಸ್ವಾಮಿ ವಿರಚಿತ “#ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”) CONCLUSION

Sri Raghavendra Swamy Virachita

SRI #RAMACHARITRYA #MANJARI

(ಶ್ರೀ #ರಾಘವೆಂದ್ರಸ್ವಾಮಿ ವಿರಚಿತ “#ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”) CONCLUSION

The Mula Ramayana comprises of one hundred crore Shlokas, according to various evidences and scriptures. However, none has come across this mammoth work so far. In this work of late Sri P.P. Lakshminarayana Upadhyaya, compiled by Mahamahopadhyaya Panditakesari Raja S Girijacharyaru and published by Sri Gurusarvabhauma Samshodhanamandira, Mantralaya, an attempt has been made to include some of the ‘relatively unknown’ details about Sri Ramavatara, drawn from Mahabharata Tatparya Nirnaya of Sri Madhwacharyaru and Sangraharamayana of Sri Narayana Panditacharyaru. These details help better understanding of Sri Valmeeki Ramayana that consists of 24,000 shlokas. Sri Valmeeki might not have included some of the details for luring the demons. It must be kept in mind that Sri Valmeeki was a contemporary of Srirama and he was a witness to what transpired during Ramavatara.

The humanity should remain grateful to Sri Raghavendra Swamigalu for providing the eleven-shloka ready-to-chant, easy-to-memorise “Sri Ramacharitryamanjari”, which can be chanted every day and secure the grace of Lord Rama as much as chanting the entire Ramayana every day. There is no exaggeration in this point. As can be conceived, the eleven shlokas are so pregnant with meaning that they cover all important aspects of Sri Ramayana. What Sri Lakshminarayanacharyaru has done in this work is elaboration of the hidden meaning. In fact, the author declares that “Sri Ramacharitryamanjari” is more elaborate than what has been provided in this work.

I have tried my best with my limited vocabulary to translate this sacred work into English with the sole idea that people unable to understand Sanskrit and/or Kannada should also know what a treasure is hidden in this tiny “Sri Ramacharitryamanjari” of Sri Raghavendra Yatigalu. Any errors and omissions may please be condoled.

OM SRI RAGHAVENDRAYA NAMAHA!! SRI KRISHNARPANAMASTU.

In the next episode I will provide all the eleven Shlokas together in Kannada, English and Sanskrit.    

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SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 28, 29, 30 and 31 (56) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 28, 29, 30 ಮತ್ತು 31ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (56)

 SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 28, 29, 30 and 31 (56)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 28, 29, 30 ಮತ್ತು 31ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (56)

 ನ ವಾನರೇಂದ್ರಸ್ಯ ವಿಲಂಘಿತಾಬ್ಧೇರ್ನ ವಾ ನರೇಂದ್ರಸ್ಯ ವಿಹರ್ತುರಸ್ಯಾಮ್|

ಇಮೇsಸ್ಮರಂಸ್ತದ್ವಪುಷೋsನ್ಯಥಾsಸ್ಯ ಶಕ್ತಸ್ಯ ವಿಪತ್ ಕಥಂ ತೈಃ||28||

Na vAnarEndrasya vilanGhitAbDhErna vA narEndrasya vihartusasyAm|

ImE(s)smaramstadvapuShO(s)nyaThA(s)sya shaktasya vipat kaTham taihi||28||

न वानरॆन्द्रस्य विलन्घिताब्धॆर्न वा नरॆन्द्रस्य विहर्तुसस्याम्।

इमॆsस्मरम्स्तद्वपुषॊsन्यथाsस्य शक्तस्य विपत् कथं तैः॥२८॥

SUMMARY: At that moment, the pupils did not try to remember Hanumantha, who had lept across the ocean or Bheemasena, who was swimming through the Ganga for fun during his childhood; otherwise, they would not have suspected any threat for him (Sri Madhwaru), when he was walking across the Ganga, because he was an incarnation of Lord Vayu.

When Sri Madhwaru walked across the river as though he was walking on a plain surface, his pupils were anxious. Their anxiety was perhaps due to their ignorance that Sri Madhwaru was an incarnation of Lord Vayu or they were unaware of his previous two incarnations as Hanuma and Bheema.

ಜಗತ್ಪ್ರದೀಪಾಯಿತಗೋಗಣಾಢ್ಯೇ ದಿವಾಕರೇ ಮಧ್ವದಿವಾಕರೇ ಚ|

ಅವ್ಯಕ್ತರೂಪೇ ಶ್ರಿಯಮತ್ಯಜನ್ ದ್ರಾಕ್ ಸಹಾಂಬುಜೈಸ್ತನ್ನಯನಾಂಬುಜಾನಿ||29||

JagatpradeepAyitagOgaNADhyE DivAkarE MaDhwadivAkarE cha|

AvyaktarUpE shriyamatyajan drAk sahAmbujaistannayanAmbujAni||29||

जगत्प्रदीपायितगॊगणाढ्यॆ दिवाकरॆ मध्वदिवाकरॆ च।

अव्यक्तरूपॆ श्रियमत्यजन् द्राक् सहाम्बुजैस्तन्नयनाम्बुजानि॥२९॥

SUMMARY: With the Sun bound by the rays that are like the light for the universe and Sri Madhwaru, who was delivering such words that were like the light of enlightenment for the universe, not visible to their eyes, the lotus eyes of those pupils as well as the lotus in the pond turned pale and lifeless.

The pupils became very much worried as the Sun was setting quickly and the light was fading on the one hand and on the other, they were unable to see their Master Sri Madhwacharyaru.

The Lotus faded due to Sun set and the lotus-like eyes of the pupils lost the sparkle and faded for not being able to see Sri Madhwaru.

ಪದಂ ಪಶೋರ್ವಾ ವಿನತಾತನೂಜಸ್ತೀರ್ತ್ವಾ ನದೀಂ ತಾವದದೀನಸತ್ತ್ವಃ|

ಅನಾರ್ದ್ರವಾಸಾಃ ಸ ಕುತೂಹಲಾರ್ದ್ರೈರ್ನೃದೇವಭೂದೇವಮುಖೈರ್ವವಂದೇ||30||

Padam pashOrvA vinatAtanUjasteertwA nadeem tAvadadeenasattwaha|

AnArdravAsAha sa kutUhalArdryairnrudEvaBhUdEvamuKhairvavandE||30||

पदं पशॊर्वा विनतातनूजस्तीर्त्वा नदीं तावददीनस्त्त्वः।

अनार्द्रवासाः स कुतूहलार्द्र्यैर्नृदॆवभूदॆवमुखैर्ववन्दॆ॥३०॥

SUMMARY: Most efficient Sri Madhwacharyaru crossed the Ganga like Lord Garuda crosses the Goshpada (the footprint space of a cow), without even his clothes getting wet, and got saluted and honored by the King and Brahmins, who were a little flaberghasted.

Sri Madhwacharyaru, who started off on the side of the river where the pupils were standing and appeared on the other side, where the King, warriors and Brahmins were standing in utter bewilderment.

The word “AnArdravastra” means “with clothes not getting wet”.

ಭೀತೈರರಾತೇರತಿಮಾತ್ರಮತ್ರ ನತಾರಕೈರಪ್ಯಥ ತಾರಕೈಃ ಸಃ|

ಸ್ವತೇಜಸಾ ವಿಸ್ಮಿತಭೂಪನುನ್ನೈಃ ಪ್ಲವೇನ ನಿರತಾರಯತ್ ತಾಮ್||31||

BheetairarAtEratimAtramatra natArakairapyaTha tArakaihi saha|

SwatEjasA vismitaBhUpanunnaihi plavEna niratArayat tAm||31||  

भीतररातॆरतिमात्रमत्र नतारकैरप्यथ तारकैः सः।

स्वतॆजसा विस्मितभूपनुन्नैः प्लवॆन निरतारयत् ताम्॥३१॥

SUMMARY: Later, Sri Madhwacharyaru got his pupils cross the river by the boats the boatsmen were sent with by the King, even as the river had turned boatless due to the threat of enemies the king was in the grip of and had withdrawn the boats as a precautionary measure.

After crossing the river, Sri Madhwaru ordered the king to send boats to ferry his pupils and the king obeyed Sri Madhwaru after witnessing his mystic powers.

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(Sri #Jagannathadasa virachita) SRI #HARIKATHAMRUTASARA/PanchatanmAtrA Sandhi ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ/ಪಂಚತನ್ಮಾತ್ರಾ ಸಂಧಿ

 (Sri #Jagannathadasa virachita)

SRI #HARIKATHAMRUTASARA/PanchatanmAtrA Sandhi
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ/ಪಂಚತನ್ಮಾತ್ರಾ ಸಂಧಿ

207.      ಶ್ರೀರಮೇಶನ ಮೂರ್ತಿಗಳು ನವ-       

            ನಾರಿಕುಂಜರದಂತೆ ಏಕಾ-

            ಕಾರ ತೋರ್ಪವು ಅವಯವಾಹ್ವಯ ಅವಯವಗಳಲ್ಲಿ|

            ಬೇರೆ ಬೇರೇ ಕಂಗೊಳಿಸುವ ಶ-

            ರೀರದೊಳು ನಾನಾಪ್ರಕಾರ ವಿ-

            ಕಾರಶೂನ್ಯ ವಿರಾಟನೆನಿಸುವ ಪದ್ಮಜಾಂಡದೊಳು||26||

            SreeramEshana mUrtigaLu nava-

            nArikunjaradante yEkA-

            kAra tOrpavu avayavAhwaya avayavagaLalli|

            BEre bErE kangoLisuva sha-

            reeradoLu nAnAprakAra vi-

            kArashUnya virATanenisuva padmajAnDadoLu||26||

SUMMARY: The various forms of husband of Rama Devi Sri Hari appear similar to one another like the pictures of nine women arranged in a particular manner. Known as Avayava, the Lord exists in all organs separately or severally, though he shines to be different from each other. Being the Lord whose shape or form never deteriorates and changes, he shines brightly and he is called as Virat in this Brahmanda/Universe.

The word “Navanareekunjara” refers to the depiction of nine women in an artwork that is reminiscent of nine elephants. If seen separately, they look like nine women and if seen together, it looks like an elephant. This expression symbolically indicates that Sri Hari is everywhere (Omnipresent)

YOgadeepika explains:

HastapAdOdarAdyangAm navanAryO gajAtmanA|

YEkasyAha pratimAyAshcha hastAdyEvam parAstaThA||

हस्तापदॊदराद्यन्गां नवनार्यॊ गजात्मना।

ऎकस्याः प्रतिमायाश्च हस्ताद्यॆवम् परास्तथा॥

“VirAT” means “V + rAT” or an exemplary, extraordinary king; it also means a Lord named Virat, who is occupying the entire Brahmanda.

Further:

VirAD VishNurEva| … sa virADaDhirAjanAt iti||ChAndOgyaBhAShya||

विराड् विष्णुरॆव।… स विराडधिराजनात् इति॥छान्दॊग्यभाष्य॥

Padmaja means one born from the Lotus, Lord Brahma and therefore PadmajAnDa means Brahmanda or the universe.

208.     ವಾರಿಜಭವಾಂಡದೊಳು ಲಕ್ಷ್ಮೀ-

            ನಾರಸಿಂಹನ ರೂಪಗುಣಗಳು

            ವಾರಿಧಿಯೊಳಿಹ ತೆರೆಗಳಂದದಿ ಸಂದಣಿಸುತಿಹವು|

            ಕಾರಣಾಂಶಾವೇಶ ವ್ಯಾಪ್ತವ-

            ತಾರಕಾರ್ಯಾವ್ಯಕ್ತ ವ್ಯಕ್ತವು

            ಈರಯಿದು ವೀಭೂತಿಯಂತರ್ಯಾಮಿ ರೂಪಗಳು||27||

            VArijaBhavAnDadoLu LakShmee-

            nArasihmana rUpaguNagaLu

            vAriDhiyoLiha teregaLandadi sandaNisutihavu|

            KAraNAmshAvEsha vyAptava-

            tArakAryAvyakta vyaktavu

            yeerayidu veeBhUtiyantaryAmi rUpagaLu||27||

SUMMARY: In this Universe, the shapes or forms and qualities of Sri Hari, who is LakshmeenArasihma, are filled like the tides or waves in the sea. They are existing as KAraNa (cause), Amsha (part), AvEsha (Charge), VyApta (all pervasive), Avatara (incarnation), KArya (Action), Avyakta (invisible), ViBhUti (Holy Ash) and AntaryAmi (intrinsic).

Even though the ocean is covered with innumerable tides or waves, it is known as one sea or one ocean. Similarly, even though Sri Hari assumes innumerable forms or shapes, he remains the Supreme Lord Narayana, Lord Vishnu.

KAraNa refers to the cause or the form that Sri Hari takes in the five elements. Incarnations refers to the various incarnations of Lord Vishnu like Srirama, Sri Krishna, Sri Vedavyasa and so on. Vyapta refers to his most comprehensive form called VirADrUpa. Avyakta refers to the principles of being invisible and Vyakta refers to twenty-four principles or philosophies.

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Darbhashayana/ದರ್ಭಶಯನ

ಯತ್‌ ಪ್ರಾಗ್ ಜಘಾನ ತೃಣಮಪ್ಯಸ್ತ್ರೀಭೂಯಾಪರಾಧಿನಮ್|

ದಯಾಲುರಬ್ಧೌ ತೇನಾಭೂತ್ ದರ್ಭಶಾಯೀಹ ರಾಘವಃ||14||

Yat prAg jaGhAna truNampyastreeBhUyAparADhinam|

DayAlurabDhau tEnABhUt darBhashAyeeha RAGhavaha||14||

यत् प्राग् जघान तृणमप्यस्त्रीभूयापराधिनम्।

दयालुरब्धौ तॆनाभूत् दर्भशायीह राघवः॥१४॥

Once, when a single grass was shot as an arrow to kill Kuranga, the Asura, who had entered the form of a crow, by Srirama, slept here on the banks of the sea on a mat of grass.

Darbhashayana temple is about 18 miles away from Ramanad, which is on the way to Rameshwara in Tamil Nadu.

This place is where, as suggested by Vibheeshana, Srirama slept for three days on a mat of grass to request the Lord of Oceans to allow for setting up a bridge across the sea to Lanka. In this Darbhashayana temple, there is a charming idol of Srirama with two shoulders (Dvibhuja). The sea is about three miles away from this temple. Sri Vadirajaru is describing the circumstance that had made Srirama to sleep on a mat of grass. Sri Rajaru recalls in this stanza an incident that had occurred during the forest exile of Srirama and Seetha Devi. Once, Jayanta, son of Lord Indra, had become a crow due to a curse. A demon called Kuranga entered that crow and prompted it to trouble Seetha Devi and Srirama. Initially, Seetha Devi slept on the lap of Srirama for a while and later, Srirama was sleeping by keeping his head on her lap. The crow started biting her on the breast. Seetha Devi was unable to drive away the crow since she did not want to disturb Srirama, who was asleep. A drop of blood from her injury fell on the cheeks of Srirama. Enraged after seeing the sorry state of Seetha Devi, who showed the crow that had injured her, Srirama took out a grass and shot it by chanting the Brahmastra Mantra. The crow flew to all the three Lokas, appealed to all deities, including Brahma and Rudra to save it from Sri Rama’s Brahmastra. But none could help it. Finally, the crow surrendered to Srirama, who exhibited his kindness once again on the crow that had surrendered to him. Instead of killing the crow, Srirama remove one of its eyes. Sri Vadirajaru is explaining the contrasting qualities of Srirama. Once, he had used the grass as an arrow and now, he was using it to sleep and pray.

It must be kept in mind that Srirama is the creator, preserver and destroyer of the universe. Needless to mention, the Sea and its in-charge deity Varuna are created by Srirama. But, in this incarnation as a human being, Srirama had to act in a particular manner. Later, when Varuna did not turn up after three days, Srirama became furious and was about to dry out the sea with an arrow, when Varuna appeared in front of him. The story goes on. Sri Vadirajaru visits Ramasetu and describes it in about five stanzas.       

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